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THE JAVANESE TRANSLATION OF SYAIKH ʻABD AL-QĀDIR AL-JAILĀNĪ’S HAGIOGRAPHY: AN INTERTEXTUALITY ANALYSIS OF AN-NŪR AL-BURHĀNI Abdul Munip
Analisa: Journal of Social Science and Religion Vol 4, No 02 (2019): Analisa Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18784/analisa.v4i02.911

The most famous manāqib (hagiography) of Syaikh Abd al-Qadir al-Jailānī in Java, is an-Nūr al-Burhānī, written by Kyai Muslih al-Marāqī, a Javanese translation of al-Barzanji’s al-Lujain ad-Dānī. However, this book has its uniqueness and can be regarded as a new book because Kyai Muslih is not only a translator but also a commentator of the book. This article aims to describe the relationship between the book and other text. By intertextuality analysis, this paper finds that an-Nūr al-Burhānī is a revision of some translation books of al-Lujain ad-Dāni that have existed before, as well as constructed by quotations from 30 books, 24 verses of al-Qur'an, 50 ḥadiṣ and some poems. The relationship of intertextuality is indicated by excerpt, expansion, modification, and conversion. The excerpt is seen in Kyai Muslih’s sounding about controversial issues related to Sufism. The expansion is found when he speaks more extensively about the issues he discusses. The modification is shown by shortening a lengthy ḥadiṣ, a citation, and a title of a book. The conversion is seen when he criticizes another opinion he regards as not valid. Finally, an-Nūr al-Burhānī serves as hypotext for the subsequent works. At least, two books in the Indonesian language, namely Terjemah Manaqib Syaikh Abdul Qadir Jailani by Moh Saifulloh al-Aziz and Penuntun Manaqib Syeikh Abdul Qadir al-Jailani by Baidlowi Syamsuri are the translations of Javanese an-Nūr al-Burhānī and not a direct translation of Arabic al-Lujain ad-Dāni. These findings underline the importance of the translator's competence in order to produce good translation works, as is modeled by Kyai Muslih.

INTEGRATING MATARAMAN CULTURE INTO ISLAMIC MANNER EDUCATION IN MI MA'ARIF PLAMPANG KULONPROGO SPECIAL PROVINCE OF YOGYAKARTA Sukiyat Sukiyat; Abdul Munip
Sunan Kalijaga International Journal on Islamic Educational Research Vol 2 No 2 (2018)
Publisher : Pascasarjana Fakultas Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/skijier.2018.2018.22.04

Regulation of Kulon Progo Regent number 65 of 2017 concerning strengthening character education confirms that Mataraman culture must be part of the learning program at the elementary school, including the Madrasah Ibtidaiyah as an Islamic-based education. This article aims to describe how the integration of Mataraman culture in Islamic manners education at MI Ma'arif Plampang Kulon Progo in the implementation of classroom learning and its application in madrasas, using a differentiated integrative learning model. This research is qualitative. MI Ma'arif Plampang integrates the Mataraman culture and Islamic manners education based on the guidelines for strengthening character education regulated by the Regent of Kulon Progo, by emphasizing mutual respect according to the morals taught in the Islamic religion. The teaching material of Mataraman culture that is integrated into Islamic manners education is unggah-ungguh basa of Javanese language and literature with subjects of akidah-akhlak (Islamic creeds and morality). The developed values are religious values, courtesy, respect and obedience to others. Supporting factors include government policies regarding the use of traditional Javanese clothing in the style of Yogyakarta every Thursday Pahing, the quality of teachers and facilities for madrasa infrastructure, although there are inhibiting factors, namely inconsistent behavior from teachers and outsiders to the mixed culture.

Buku Jihad Terjemahan dari Bahasa Arab dan Potensi Radikalisme Beragama di Lembaga Pendidikan Abdul Munip
Cendekia: Kependidikan dan Kemasyarakatan Vol 15, No 2 (2017)
Publisher : IAIN Ponorogo

This paper describes how the jihad books translated from Arabic potentially strengthen radicalism in Indonesia. In fact, the jihad books are written and translated by the jihadists themselves as their reference for acting global jihad. These books are disseminated by their publisher or posted in their website. Most of these jihadists website provide information, articles and eBooks that can be downloaded for free. Most of these books discuss about the meaning, law, financing, strategy and targets of jihad. There are a number of concepts that potentially affect the readers toward an attitude of radicalism. These concepts are jihad is war, suicide bombing is part of jihad, and the thoghut government is a target of their jihad. These translated books also potentially affect the growth of a radical and intolerant attitude in educational institutions, because it can creep through the mentoring activities of the Islamic religion in College, Rohani Islam (Rohis) in SMA/SMK, friendship networks and hidden agendas of the institution's manager who opposed the ideology of the State. Therefore, to minimize the negative impact of the these translated books, the concept of soft jihad is need to be introduced and promoted.تبين هذه المقالة عن إحتمال كتب الجهاد المترجمة من العربية فى تعزيز التطرف الدينى في إندونيسيا. وفي الواقع، أنّ الكاتبين والمترجمين لهذه الكتب هم الجهاديون أنفسهم ليجعلونها مصادر فى عمليتهم الجهادية العالمية. وتنشرهذه الكتب مطبعة او منشورة فى مواقعهم على الإنترنت. وتوفر معظم هذه المواقع المعلومات والمقالات والكتب الإلكترونية التي يمكن تحميلها مجاناً. وكثير من هذه الكتب يتحدث حول معنى الجهاد، وحكمه، وتمويله، واستراتيجيته، ومن يجب عليهم القتل. وهنا كعدد منا لمفاهيم الجهادية التي يحتمل أن تؤثرعلى القرّاء إلى التطرف الديني. ومن هذه المفاهيم أن الجهاد هو الحرب او القتل لا غير، وأن التفجيرالانتحاري هوجزء من الجهاد ويسمونه بعملية إستشهادية، وان الحكومة الطاغوتية هي التى يجب عليها الحرب أو القتل. وتحتمل هذه الكتب المترجمة الجهادية أن تؤثر على نمو المواقف المتطرفة والمتعصبة في المؤسسات التعليمية، وذلك من خلال أنشطة الإرشاد إلى الدين الإسلامي (mentoring Agama Islam) في اكثر الجامعات، ومن خلال أنشطة المنظمة الطلابية الإسلامية (Rohis) في SMA/SMK، ومن خلال الصداقة الشبكة بين الطلاب، وكذلك من خلال البرامج الخفية لدى المؤسسات التعليمية التى تعارض أيديولوجية الحكومة الإندونسية. ولذلك، ينبغى أن يقدم مفهوم الجهاد اللينة لدى المسلمين الإندونسيين لنقصان الأثرالسلبي لهذه الكتب المترجمة.

THE JAVANESE TRANSLATION OF SYAIKH ʻABD AL-QĀDIR AL-JAILĀNĪ’S HAGIOGRAPHY: AN INTERTEXTUALITY ANALYSIS OF AN-NŪR AL-BURHĀNI Abdul Munip
Analisa: Journal of Social Science and Religion Vol 4, No 02 (2019): Analisa Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

The most famous manāqib (hagiography) of Syaikh Abd al-Qadir al-Jailānī in Java, is an-Nūr al-Burhānī, written by Kyai Muslih al-Marāqī, a Javanese translation of al-Barzanji’s al-Lujain ad-Dānī. However, this book has its uniqueness and can be regarded as a new book because Kyai Muslih is not only a translator but also a commentator of the book. This article aims to describe the relationship between the book and other text. By intertextuality analysis, this paper finds that an-Nūr al-Burhānī is a revision of some translation books of al-Lujain ad-Dāni that have existed before, as well as constructed by quotations from 30 books, 24 verses of al-Qur'an, 50 ḥadiṣ and some poems. The relationship of intertextuality is indicated by excerpt, expansion, modification, and conversion. The excerpt is seen in Kyai Muslih’s sounding about controversial issues related to Sufism. The expansion is found when he speaks more extensively about the issues he discusses. The modification is shown by shortening a lengthy ḥadiṣ, a citation, and a title of a book. The conversion is seen when he criticizes another opinion he regards as not valid. Finally, an-Nūr al-Burhānī serves as hypotext for the subsequent works. At least, two books in the Indonesian language, namely Terjemah Manaqib Syaikh Abdul Qadir Jailani by Moh Saifulloh al-Aziz and Penuntun Manaqib Syeikh Abdul Qadir al-Jailani by Baidlowi Syamsuri are the translations of Javanese an-Nūr al-Burhānī and not a direct translation of Arabic al-Lujain ad-Dāni. These findings underline the importance of the translator's competence in order to produce good translation works, as is modeled by Kyai Muslih.

Jamus Kalimasada Leather Craft in Urban Javanese Culture Lutfianto Lutfianto; Abdul Munip; Maharsi Maharsi
Journal of Urban Society's Arts Vol 13, No 1 (2026): April 2026
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/jousa.v13i1.19354

This article examines Jamus Kalimasada leather craft as a form of visual communication within Javanese urban cultural practice. Traditionally recognized in wayang narratives as a sacred heirloom, Jamus Kalimasada is reinterpreted through buffalo hide craft employing tatah and sungging techniques combined with Islamic calligraphy and ornamental motifs. This study aims to analyze the visual construction, material processes, and symbolic meanings through which tauhid is articulated in contemporary craft practice. The research applies a qualitative descriptive method using visual observation, documentation, and semi-structured interviews with the artisan. The collected data were analyzed through visual and thematic interpretation focusing on composition, ornamentation, and symbolic configuration. The findings show that the integration of shahada calligraphy, gunungan symbolism, and geometric ornamentation creates a structured visual articulation of tauhid that functions beyond decorative purposes. The hierarchical arrangement of visual elements communicates religious meaning through materiality, form, and compositional order rather than verbal doctrine. In the context of urban society, the craft operates as a medium of cultural negotiation that preserves local religious identity while responding to modernization, commercialization, and the dominance of instant visual culture. This study contributes to the discourse on urban society’s arts by positioning traditional buffalo hide craft as a communicative and social practice capable of sustaining Islamic-Javanese symbolism and cultural continuity within contemporary urban environments.

THE ORIENTATION OF VOCATIONAL EDUCATION AT STATE ISLAMIC SENIOR HIGH SCHOOL (MAN) 2 KULON PROGO IN SPECIAL REGION OF YOGYAKARTA Muhamad Wahib Jamil; Abdul Munip; Zainal Arifin
Edukasi Islami : Jurnal Pendidikan Islam Vol 15 No 02 (2026): Edukasi Islami: Jurnal Pendidikan Islam
Publisher : Sekolah Tinggi Agama Islam Al Hidayah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30868/ei.v15i02.10191

The background of this study is that vocational education places greater emphasis on the link and match pattern. This pattern is more oriented toward the ideology of liberalism or neoliberalism that supports capitalism. Substantially, Islamic education has an orientation to realize the concept of insan kamil. Therefore, it becomes important to conduct in-depth research on the implementation of madrasah education based on religious humanism that is integrated as a defense against the influence of liberalism, neoliberalism, and capitalism. The aim is to provide an in-depth analysis of the orientation of vocational education. The method used is a qualitative goal-free evaluation approach with data collection through documentation techniques, observation, interviews, and in-depth discussions with subject research in State Islamic Senior High School (MAN) 2 Kulon Progo in Special Region of Yogyakarta. Research Results: this study found that the implementation of education in the vocational program at Madrasah Aliyah is very good. The direction of vocational education in madrasahs is not necessarily based on liberalism-neoliberalism, capitalist domination, or market demand dominance; rather, the values of religious humanist education and the internalization of Islamic values are very dominant and become the educational values. Religious humanist education is realized through an integration-interconnection model in the educational process. Conclusion: The educational model at State Islamic Senior High School (MAN) 2 Kulon Progo, integrating religious values and skills, is an alternative for vocational education. This strategy can be a trendsetter for other vocational education institutions. Therefore, policymakers can position religious values education as a foundation in vocational education policies.

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